The Sacraments Quotes

“Origen says: " The Church hath received it as a tradition from the Apostles that infants, too, ought to be baptized." 21”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“To allow a baptized child, when he attains the use of reason, to choose freely between the true and a false re ligion, to decide whether he will keep the holy law of God or repudiate it at pleasure, betrays rank indifferent-ism.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“The Second Council of Mileve (416) anath ematized all "who deny that new-born infants should be baptized immediately after birth." n The Tridentine Council declared: "If anyone saith that little children, because they have not actual faith, are not, after having received Bap tism, to be reckoned among the faithful, and that for this cause they are to be rebaptized when they have attained to years of discretion, or that it is better that the Baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith alone of the Church, let him be anathema.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“the Council of Florence forbade the postponement of Baptism even for forty or eighty days. Since the Tridentine Council it is a strict ecclesiastical precept that infants must be baptized as soon as possible after birth.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“In case of necessity, not only a priest or a deacon, but a lay man or woman, nay even a pagan and a heretic, can [validly] baptize, provided only that he observes the form prescribed by the Church and has the intention of doing what the Church does.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Catholic theology makes a distinction between solemn Baptism (baptismus solemnis) and private Baptism, which is also called Baptism of neces sity (baptismus necessitatis). Any one can ad minister private Baptism, whereas solemn Bap tism requires a specially qualified minister. The ordinary minister (minister or dinarius) of solemn Baptism is the bishop or priest. A deacon may administer the Sacrament solemnly only with the express permission of a bishop or priest, and consequently is called the extraordinary minister (minister extraordinarius) of the Sacra ment.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“St. Augustine says: " It would be an affront to pray for a martyr; we should [rather] commend ourselves to his prayers.'*”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“more common opinion holds that the votum implicitum is all that is required. This " implicit desire " may be defined as " a state of mind in which a man would ardently long for Baptism if he knew that it is necessary for salva tion.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“St. Augustine repeatedly speaks of the power inherent in the desire for Baptism. " I do not hesitate," he says in his treatise De Baptismo against the Donatists, " to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic. . . . The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Since, however, God has ordained Baptism as a necessary means of salva tion, 26 perfect contrition, in order to obtain forgiveness of sins, must include the desire of the Sacrament.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“If the desire for Baptism is accompanied by perfect con trition, we have the so-called baptismus ftaminis, which forthwith justifies the sinner, provided, of course, that the desire is a true votum sacramenti, i. e. y that it implies a firm resolve to receive the Sacrament as soon as opportunity offers.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“under certain conditions, the place of Baptism by water (baptismus fiuminis) may be supplied by Baptism of desire (baptismus flaminis) or by Baptism of blood (baptismus sanguinis).”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“the baptismal character, as a signum configurativum, incorporates the recipient into Christ's own family, bestows upon him the Saviour's coat-of-arms, and thus renders him a Christian, i. e. one who is like unto Christ. Cfr. Gal. Ill, 27: "As many of you as have been baptized in Christ, have put on Christ." 41”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Augustine observes: " The womb does not repeat its births," 34 and with the latter analogy in mind St. Chrysostom says: " As there is no second crucifixion for Christ, so there can be no such a thing as rebaptism." 35”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“St. Thomas 29 recommends Christian rulers, " for the honor of the Sacrament," to remit capital punishment to convicted pagans who ask for Baptism, and the Roman Catechism repeats the recommendation.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Tertullian speaks the mind of the Latin Fa thers when he says: "The guilt being removed, the penalty is removed also. Thus man is re stored to God according to the likeness of him [i. e. Adam] who in days gone by had been [created] to the image of God.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“According to the con stant teaching of the Church, the Sacrament of Baptism remits not only the eternal penalties of sin,—the remission of which seems to be an es sential part of the forgiveness of sin itself,—but likewise all temporal punishments, so that, were one to die immediately after receiving Baptism, he would go straightway to Heaven. 20 "In those who are born again/' says the Council of Trent, "there is nothing that God hates, because there is no condemnation to those who are truly buried together with Christ by Baptism into death; . . . so that there is nothing whatever to retard their entrance into Heaven/”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Bap tism also effects the supernatural concomitants of sanc tifying grace, viz.: the three divine virtues of faith, hope, and charity, the infused moral virtues, and the seven gifts of the Holy Ghost, including His personal indwell-”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Though Baptism completely blots out the guilt of original sin (reatus culpae), there still remains concu piscence (fomes peccati, concupiscentia), which, however, no longer partakes of the nature of guilt, but is merely a consequence of original sin. 4 This teaching was em phasized by St. Augustine.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“The effect of this Sacrament [Baptism] is the remission of every sin, original and ac tual.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Baptism has for its general effect the regeneration of the soul, 1 and hence belongs to the " Sacraments of the dead." Its specific effects are three, viz.: (i) the grace of jus tification (iustificatio prima) ; (2) forgiveness of all the penalties of sin; and (3) the sacramental character.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Alexander III decided that it would render Bap tism invalid to omit the words : " I baptize thee," and simply to say : " In the name of the Father," etc. 53 As all Three Divine Persons must be expressly mentioned, it would likewise be invalid to baptize " in the name of the Most Holy Trinity.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Alterations in the formula of Baptism may or may not affect its substance. Substantial changes render the Sacrament invalid ; purely accidental changes do not. It would be a substantial change, for instance, to omit all reference to the act performed, or to neglect to invoke the Three Persons of the Trinity.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“—The form of Baptism consists in the words accompanying the ablution. There are two essential parts: (i) the verbal designa tion of the baptismal act, and (2) the express in vocation of the three Persons of the Most Holy Trinity.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“—Baptism is administered by means of washing, i. e. applying the water to the subject. This application must be a true ablu tion (ablutio vera), i. e. it must involve a contact that is both physical and successive. In other words, the baptismal water must actually touch the body and flow over it. This twofold contact can be effected by immersion, effusion, and aspersion. The validity of the present practice of effusion has been indirectly defined against the schismatic Greeks by the Council of Trent: " If any one saith that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning the Sacrament of Baptism, let him be anathema.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“According to Catholic teaching the remote matter of Baptism is natural water; its proximate matter is the act of external washing; while the sacramental form is con tained in the words: " I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Baptism is a Sacra ment instituted by Christ, in which, by the out ward washing of the body with water, with in vocation of the Three Persons of the Most Holy Trinity, man is spiritually reborn and sanctified unto life everlasting.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“The sanctifying grace required for these Sac raments can be obtained either by making an act of perfect contrition or by worthily receiving the Sacrament of Penance.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Confirmation, the Holy Eucharist, Extreme Unction, Matrimony, and Holy Orders presuppose the state of sancti fying grace, which they merely increase (iusti-ficatio secunda). Hence the only requisite of a worthy reception of these Sacraments is the state of grace.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1

“Imperfect contrition (attritio) is a true supernatural sorrow from a motive of incipient charity or fear, coupled with a firm purpose of amendment. 9 It removes moral indisposition (remotio obicis) and renders the sinner worthy of receiving either Baptism or Penance, thereby enabling these Sacraments to effect his justification ex opere operate.”
― Joseph Pohle, The sacraments : a dogmatic treatise, Vol. 1